John Owen

Congregational theologian

Summary

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Biography

Source: Wikipedia

Born at Stadhampton, Oxfordshire, Owen was educated at Queen's College, Oxford, where he studied classics and theology and was ordained. Because of the "high-church" innovations introduced by Archbishop William Laud, he left the university to be a chaplain to the family of a noble lord. His first parish was at Fordham in Essex, to which he went while the nation was involved in civil war. Here he became convinced that the Congregational way was the scriptural form of church government. In his next charge, the parish of Coggeshall.
in Essex, he acted both as the pastor of a gathered church and as the minister of the parish. This was possible because the parliament, at war with the king, had removed bishops. In practice, this meant that the parishes could go their own way in worship and organization.

Oliver Cromwell liked Owen and took him as his chaplain on his expeditions both to Ireland and Scotland (1649-1651). Owen's fame was at its height from 1651 to 1660 when he played a prominent part in the religious, political, and academic life of the nation. Appointed dean of Christ Church, Oxford, in 1651, he became also vice-chancellor of the university in 1652, a post he held for five years with great distinction and with a marked impartiality not often found in Puritan divines. This led him also to disagreement, even with Cromwell, over the latter's
assumption of the protectorship. Owen retained his deanery until 1659. Shortly after the Restoration of the monarchy in 1660, he moved to London, where he was active in preaching and writing until his death. He declined invitations to the ministry in Boston (1663) and the presidency of Harvard (1670) and chided New England Congregationalists for intolerance. He turned aside also from high preferment when his influence was acknowledged by governmental attempts to persuade him to relinquish Nonconformity in favor of the established church.

His numerous works include The Display of Arminianism (1642); Eshcol, or Rules of Direction for the Walking of the Saints in Fellowship (1648), an exposition of Congregational principles; Saius Electorum, Sanguis Jesu (1648), another anti-Arminian polemic; Diatriba de Divina Justitia (1658), an attack on Socinianism; Of the Divine Original Authority of the Scriptures (1659); Theologoumena Pantodapa (1661), a history from creation to Reformation; Animadversions to Fiat Lux (1662), replying to a Roman Catholic treatise; Doctrine of Justification by Faith (1677); and Exercitationes on the Epistle to the Hebrews (1668-1684).

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Works by John Owen

In this focused and enlightening treatise, John Owen defends the truth and coherency of the doctrine of the Trinity. Owen responds most explicitly to the heresy of "Socinianism." Socinianism holds that Christ did not pre-exist before being a man. Working with both Scripture and tradition, Owen vigorously argues for a traditional account of the Trinity. Owen doesn’t just defend this doctrine, however; he also calls for faith in it as well. To indicate the importance of the Trinity, Owen ends his treatise with an explanation of the satisfaction of Christ. For without the Trinity, Owen argues, there can be no doctrine of satisfaction of sins through Christ. Unlike some of Owen’s other work, Brief Declaration and Vindication of the Doctrine of the Trinity is highly focused, lacking long treatments of secondary points. This tightly argued work will remind readers of the importance and power of the doctrine of the Trinity.

In A Brief Instruction in the Worship of God, which came to be known as The Independents’ Catechism, Owen outlines the constitution and ordinances of a Christian Church, and explains the duties of office-bearers and members. Scarcely fifty questions, this short catechism gives insight into one of the greatest Puritan theologians and provides rich spiritual nourishment.

John Owen, Christologia
The object of John Owen in this treatise is to illustrate the mystery of divine grace in
the person of Christ. It bears the title Christologia, but it differs considerably from many
works of the same title. Owen is not occupied with a formal proof from Scripture of
the Godhood of Christ. Instead, he assumes the truth of this doctrine, and applies all
his efforts and resources to show its bearing on Christian duty and experience. The
Christology of Owen has always been highly valued, and will be useful to members of
the church of all ages together with its continuation, Meditations of the Glory of Christ.
Christologia is considered one of the most important post-Reformation works beside
Calvin's Institutes.

The Death of Death in the Death of Christ is John
Owen's definitive work on the extent of the atonement. As J.I. Packer
has written, it is a "polemical work," designed to show among other
things that "the doctrine of universal
redemption is unscriptural and destructive of the gospel." It was
called
forth by the progress in England of Arminianism and the half-way house of
Amyraldianism adopted by Baxter, Davenant and Usher. But
the book is more than a polemic work. It has, at its
center, a love of Christ and a conviction that Christ's
work on the cross actually saved people from the deadly
nature of sin. Anyone interested in the atonement should examine this
work carefully--it will not disappoint!

Evangelical Love, Church Peace and Unity was
written at a time when John Owen found it necessary to
speak of a sinful decay of love among professors of the
gospel in this nation. It deals with the importance of
these virtues at all levels of church life. Owen believed the Church
needed more love, because without it, more and more arguments and
schisms would occur and unity would be dissolved. Schisms were almost
impossible to overcome, Owen said, because neither side was willing to
sacrifice its pride. Disunity in the church also created more
dissenters and nonconformists. The lessons Owen teaches here also need
to be heard in the modern church, and this book will offer several
strategies for remedying broken churches today.

This pamphlet contains the judgment of Owen author in regard
to measures which gave rise to most important events in the ecclesiastical
history of England. It is an argument against the liturgy, the imposition
of which obliged nearly two thousand clergy of the Church of England to
resign their livings rather than sacrifice a good conscience.

In March 1642 John Owen’s first literary production was
published; it dealt with the atonement, a subject to which he was to return
in several of his later works. This first treatise, entitled A Display
of Arminianism, is a simple comparison of the tenets of that system
with the teaching of Scripture. This was by no means an academic task for
when Owen wrote the Reformed character of the English church was seriously
in jeopardy through the activity of Laud.

In A Dissertation on Divine Justice, John
Owen provides his refutation of the
teaching
that God could pardon sin by a mere act of will, and without any
satisfaction to his justice, that is, without any atonement. Owen has
written extensively on the atonement before and, once again, his keen
intellect and impressive argumentation can be seen here. Although A
Dissertation on Divine Justice was originally a response to a
theological movement called "Socinianism," it remains interesting today
for its fascinating treatment of divine justice and the
atonement.

Owen's book, Doctrine of Justification by
Faith, is a Puritan account of the doctrine of
justification. Owen relies on biblical teaching and
historical dialogue to expound the doctrine of
justification. This volume opens with a comprehensive
look at the historical status of the doctrine of
justification stemming back to the early church. In the
following sections of the book, Owen explores the nature,
object, and causes of faith. This provides the
foundations for his later discussion on the important role faith plays
in justification. Owen argues for the imputation of Christ's
righteousness as the ground of justification and refutes objections to
his position. Finally, Owen draws upon several passages from the Bible
which support his interpretation of justification. Owen's exposition on
the topic of justification is unique in that his pastoral experience is
evident in his treatment of the text; as a result, his style of
presentation is appreciated by a wide variety of readers, not just
scholars in the field.

Written to answer Redemption Redeemed by the
Arminian, John Goodwin, this book is a refutation of
Goodwin's views. Owen believes the more Calvinist view of perseverance
of the saints, that once an individual is saved, he or she will always
be saved -- that is, cannot regress back into unbelief. Some readers
find Owen's arguing with Goodwin distracting -- in the words of Andrew
Thompson, the book would "be almost as complete were every part of it
that refers Goodwin expunged, and undeniably forms the most masterly
vindication of the perseverance of the saints in the English tongue."
But the work is a proficient explanation and argument for perseverance
of the saints, and readers interested in the issue would do well to read
Goodwin's Redemption Redeemed as well.

The design of this tractate is to describe the means to be
used by the people of God, distinct from church officers, to increase
divine knowledge in themselves and others, and to show how the sacred
calling to the ministry may retain its ancient dignity, whilst not
depriving the people of God of their Christian liberty.

What role does faith play in our relationship with God?
How does genuine faith influence a Christian's life? John Owen
dedicates this collection of treatises to the study of faith--its nature
and effects. The central focus of Owen's treatises is the "Trial of
Faith," by which Owen understands genuine faith to imply four things.
First, genuine faith implies that God saves us from sin. Second,
genuine faith implies that the Christian accepts God's command for
holiness and obedience. Third, genuine faith is preserved through
worship and devotion. And finally, genuine faith incites repentance and
other spiritual habits in the Christian. Owen relies on the Word of the
Lord to guide his exploration of faith, citing numerous Bible passages
on the subject. Owen challenges Christians to examine their faith and
offers them tangible tools to strengthen their faith in places it might
be lacking.

Thomas Chalmers wrote that Owen’s book on Spiritual-Mindedness
holds ‘a distinguished rank among the voluminous writings of this
celebrated author.’ For him three features made it very special: the force
with which it applies truth to the conscience; the way Owen plumbs the
depths of Christian experience as a skilful physician of the soul; the
uncovering of the secrets of the mind and heart so that the true spiritual
state of the reader is discovered. This book began life as a collection of
meditations on Romans viii. 6, which were written for the author’s own
benefit during a time of illness. Alarmed by the subtle power the world
exercises over the mind, Owen shows us how to really live by raising our
thoughts above all earthly objects and setting them on ‘things above, where
Christ is.’ A favorite book of William Wilberforce, it contains some
passages which are not surpassed in all of Owen’s writings. It comes from
the pen of a tender-hearted pastor whose only purpose is to encourage the
believer in the ongoing battle against sin.

The Inquiry Concerning Evangelical Churches displays
Owen’s erudition and his practical concern to establish the work of God in
a truly biblical manner. Here he argues for a form of congregationalism,
and answers some criticisms of nonconformity, defending the Puritans
against the charge of schism.

Meditations and Discourses on the Glory of Christ is
a
collection of discourses in which John Owen proclaims the glory of the
Lord as it is revealed in Scripture. Owen states that because we are
human, Christ's glory is, in a sense, incomprehensible to us--we can
never fully grasp it. Fortunately, the Bible provides us with ample
information to help us appreciate the glory of Christ and to guide us in
our worship. Owen uses these discourses to expound upon the different
types of glory that Christ exhibits: the glory of His love, the glory of
His mystery, His glory as mediator, His glory in the church, and the
glory of His eternal being. It is through Christ that our lowly nature
is sanctified and our relationship with God is ultimately secured. Owen
teaches Christians that nothing they do has any meaning outside of that
which Christ anoints with His glory.

Few subjects have received less attention from contemporary
Christian writers than that of apostasy. The idea that professing
Christians may prove not to be true Christians is, in many respects, too
serious a prospect for our facile age. But, for John Owen, such avoidance
of the issue was itself a pressing reason for writing on it at length and
in great depth of spiritual analysis. His exposition is a masterpiece of
penetration and discernment.

John Owen was essentially a pastoral theologian, and in his
best writings, his pastoral concern and acute doctrinal instinct are
inseparable. Indwelling Sin is based on Romans vii. 21. Owen
unravels the deceitfulness of the nature of sin, especially in the mind and
affections, and traces its terrible power through conception, birth and
growth.

In 1657, John Owen produced one of his finest devotional
treatises, probably the substance of a series of sermons. He examines the
Christian's communion with God as it relates to all three members of the
Holy Trinity. Owen directs Christians towards green pastures and
still
waters, and
lays
open the exhaustless springs of the Christian's hidden life with God.
Yet, twenty years after its publication, Of Communion with God
provoked
the heavy criticism from another theologian. This work brings
together not only Owen's original work, but also his response to this
heavy criticism. In
his reply, Owen
vindicates himself from the various mystical sentiments that were ascribed
to him. This wonderful book illustrates health Christian
dialogue, and is a wonder to read.

The charge of schism was repeatedly brought against those who
sought to reform the Church according to Scripture. Owen refrains from all
recrimination, and instead examines the scriptural import of the term
‘schism’, proving that it denotes, not a rupture of ecclesiastical
communion, but causeless divisions with the pale of the
church.

"Watch and pray, that ye enter not into
temptation: the spirit indeed is willing, but the flesh is weak" (Matt.
26:41). These words, which Jesus spoke to his disciples in the garden of
Gethsemane, serve as the foundation for John Owen's treatise Of
Temptation. Owen preached on the subject of temptation frequently
during
his many years of service as the dean and vice chancellor of Christ
Church in Oxford--Of Temptation is the culmination of his
discourses
on
the subject. In his treatise, Owen addresses the nature and power of
temptation, the risk of entering into it, and the means of avoiding its
danger. Owen defines temptation as anything with the ability to entice
the Christian's mind or heart away from obedience to God and redirect it
towards sin. Owen warns us that our power is not strong enough to
protect us from temptation; rather, it is by God's power of preservation
that we are saved. As Christians, we can guard ourselves against
temptation in part by praying for God's power to help us resist it. His
treatise teaches Christians how to recognize the threat of temptation
and protect themselves against it.

John Owen was essentially a pastoral
theologian, and in his best work, his pastoral concern and acute
doctrinal instinct are inseparable. Of the Mortification of Sin
is
such
a work. In this work--the substance of which is a series of addresses on
Romans 8--Owen provides teaching in a vital but neglected aspect of
Christianity. Owen takes up many of the questions that occur to every
believer in the battle against sin. All of his direction is directly
grounded in various Biblical passages. He provides keen exegesis and
sound advice. This classic work has been reprinted countless times--a
testimony to its lasting power!

Pneumatologia--or, 'Owen on the Holy Spirit,' as the
work has generally been called--is perhaps one of the best known, and
most highly esteemed of John Owen's treatises. Pneumatologia is divided into
five parts. The first part contains a general and
preliminary account of the Holy Spirit. The second part
addresses the operations of the Holy Spirit in the Old and New
Testaments. The third part discusses the doctrine of
regeneration. The fourth part addresses the doctrine of
sanctification, and the role of the Holy Spirit in it. The final part
contains arguments extolling the reader to holiness. This is a beloved
treatise, as John Newton once wrote to a correspondent: "We are
favoured with many excellent books in our tongue, but I with you agree in
assigning one of the first places as a teacher to Dr. Owen. I have just
finished his discourse on the Holy Spirit which is an epitome, if not
the masterpiece of his writings."

Owen’s massive Exposition of Psalm 130, contains some
two hundred pages devoted to forgiveness and assurance. He writes here as
one who, himself, has longed to know these privileges. This section is, in
the words of one of his biographers, ‘As full of Christian experience as of
rich theology … to a great extent the unconscious transcript of his
personal wanderings and perplexities, and final deliverance.’ Possibly no
better work exists on this area of Christian experience.

Towards the end of his life, the Dutch jurist Hugo Grotius
wrote and published annotations on the Bible. John Owen in his Vindiciæ
Evangelicæ traced the correspondance between the Socinians and Grotius, in
their exegesis of passages of scripture relating to person of Christ. Henry
Hammond defended Grotius; Owen continues the debate here.

John Owen believed that many Christians
during his time failed to benefit from the sacrament of
communion because they misunderstood the nature of the
special union with Christ. Often, Christians have a
tendency to become preoccupied with novelties while
practicing the sacrament. It was Owen's aim to help
reorient Christians towards the Bible as the standard of
truth. Through communion, we as Christians are called to
first represent Christ to ourselves and then to profess
his greatness to others. Owen offers advice for
Christians on how to prepare for communion highlighting
the importance of confession and self-examination. He
also considers the practical concerns of both the
individual and the church institution with regards to the
act of communion itself. The series of discourses is
intended to be used by Christians of all denominations in
meditation as they approach the Lord's
Table.

As a preacher, the value of John Owen--the renowned Puritan
theologian--has not been appreciated to a sufficient degree. Well
respected in his day for his preaching, Owen's renown has dwindled since
then. (Perhaps the importance of his other
impressive works has diverted
attention away from his Sermons.) Nevertheless, this is a shame
since
Owen's Sermons are wonderfully crafted and quite powerful.
Further,
the
style of his sermons provides a nice complement to his many theological
treatises. They clearly display the ability Owen had to capture the
attention of an audience in order to teach them the great
truths of the gospel. This particular volume brings together not only
sermons Owen delivered during his life, but a series of posthumously
published sermons as well. John Owen's Sermons should reestablish
Owen
as an impressive preacher; they will not disappoint!

Several Practical Cases of Conscience
Resolved is a series of discourses answering questions
about sin, grace, faith, prayer, God's providence, and
the preparation for Christ's second coming. Published in 1721, this
series of short discourses was included amongst a collection of John
Owen's sermons. This style of discourse falls under the category of
study called casuistry, a system of resolving specific cases of morality
by appealing to general principles. For centuries casuistry was
considered a controversial area of study, and in the 15th and 16th
centuries it was denounced as "the art of quibbling with God." Owen was
admittedly aware of the dangers of casuistic thought. But he encourages
his readers not to devalue the practice of asking questions about the
duties we face as Christians. Indeed, though casuistry remains a
questionable method of inquiry, the questions Owen raises are central to
the Christian faith.

This treatise by John Owen is founded on
Romans 6:14. Owen, an English Congregationalist, assumes
three facts are true before the writing of his piece.
First, that sin dwells in believers; second, that it seeks to renew its
dominion over them; and third, that it endeavors to accomplish its goal
by deceit and force. He then explores the nature of sin's power over
humanity, explains how to tell when sin is in one's life, and then
assures believers that sin does not have the ultimate power in their
lives. Owen's work is a perfect blend of recognition of sin and the
influence it has on all humans, and comforting assurance that it does
not have the last word. It reiterates the basic knowledge Christians
find in the Bible about sin, but Owen's sharp mind is able to glean
implied meanings and give more body to the information found in
Scripture. Readers who want an honest yet hopeful account of sin need
look no further than Owen's Treatise.

In his “Discourse of Ecclesiastical Polity” Samuel Parker
decried religious toleration as unfriendly to social order, and attempted
to blacken the character of the Nonconformists. Owen was chosen to reply
to Parker, which he did in one of the noblest controversial treatises that
were ever penned by him. The mind of Owen seems to have been whetted by his
deep sense of wrong, and he writes with a remarkable clearness and force of
argument; while he indulges at times in a style of irony that is perhaps
justified by the baseness and wickedness of Parker’s sentiments.

These two catechisms function as two levels
of explanation of the theology John Owen taught to his
church. The lesser catechism is intended for the children of his
congregation. It is in a question and answer format, with questions
ranging from "Is there but one God?" to "What is the Lord's Supper?"
The greater catechism is also in Q and A form, but goes into much more
depth on a larger range of topics. Owen discusses the Trinity,
incarnation of Christ, justification, vocation, the sacraments, and many
other doctrines, all with extensive Scripture references. Owen, a
product of the nonconformist, Congregationalist movement of England, was
a staunch professor of faith and a proponent of tolerance and sincerity.
These catechisms are the foundation of his theology and are a wonderful
source for study.

In the 1650s, historic Christianity in England was challenged
by Socinianism. This heretical system was to a large extent based on
Arianism, which had plagued the ancient church. Owen wrote his Vindiciæ
Evangelicæ after being commissioned by the Council of State to refute
Socinianism. In it he deals with the writings of John Biddle, ‘the father
of English Socinianism,’ Hugo Grotius, the famous Dutch statesman and
philosopher (who was not an avowed Socinian) and the Racovian Catechism,
which was associated with Socinus himself.

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